Sentences with phrase «problem of suffering»

This is a powerful and touching myth, not least because it gives a rather tidy answer to the perennial human problem of suffering and evil.

Quoted by John Bowker, Problems of Suffering in Religions of the World (Cambridge: Cambridge University Press, 1970), p. 265.

Eschatological thinking appeals to believers partly because it provides a response to the perennial problem of suffering.

The Archbishop of Canterbury has given his thoughts on the problem of suffering and same - sex marriage... More

This is an essential element if humans are to deal effectively with the problems of suffering.

The first thing to note is that the problem of suffering in the world is not really a logical objection to God's existence, which can still be argued from the unity and coherence of creation on rational grounds.

In the life, death and resurrection of Jesus we find a much better answer to the problem of suffering than any text book or argument can give.

But the question of consistency with our Christian faith will lead us to confront the darker areas of life as we deal with the problem of suffering.

In this chapter we have been forced by our honesty and integrity to confront the problem of suffering.

The problem we confront here is really the problem of suffering, for it is our hurts for which we most need some sort of justification, some satisfying explanation.

During the latter years of his interment he devoured theology books and pondered the problem of suffering and evil.

The problem of suffering is a big one and I have not found a satisfactory answer to that one.

Viktor Frankl's work on the problem of suffering is far more valuable to me because it is based in reality and doesn't require an imaginary deity to resent for not acting.

In fact, holding onto a belief in God helps with the problem of suffering, which is why we do it.

The Church stands against suicide, in all circumstances, because she believes that life is sacred and that death, though it must be accepted, can never be proposed or endorsed as a solution to the problem of suffering.

Consider the analysis of the theologian Jurgen Moltmann as he describes how faith relates to the problem of suffering in the world.

«So abandoning belief in God doesn't help with the problem of suffering at all.»

This is why any theoretical attempt at an explanation of the problem of suffering must go deeper than philosophy can take us.

This forces us to confront the problem of suffering, for this is where this question matters the most.

The problem of suffering, of course, is one of the biggest stumbling blocks in the way of faith, and in chapter 3 Ward asks how the cruelty and waste of evolution can be reconciled with creation by a good God.

Whitehead's insight here is that the problem of suffering is ultimately resolved by God's perceiving of the creative advance in a manner that retains mutual immediacy.

The problem with the Whiteheadian proposal at this point is not whether the reality of God has sufficiently resolved the problem of suffering in God's own Being.

Isn't it necessary to integrate within process metaphysics the notion that the transforming power of God which comes as the result of salvation, regeneration, and sanctification is essential for humanity to deal effectively with the problems of suffering?

If we use the overpowering rationality of God alone as the clue to resolving the problem of suffering in the world, then, we miss a fundamental element which has always been basic to Christian theology, namely, the recognition that both reason and faith are essential for salvation and liberation.

Cynthia Crysdale, professor of faith development and ethics at Catholic University in Washington, D.C., considers this problem of suffering» — as it is so blandly called — the centerpiece of contemporary theology.

Does the notion of revelation help us in our quest for some answer to the problem of suffering and injustice in society?

It is set in motion by the problem of suffering and by Ivan's confessed inability to see anything more than three dimensions to life.

Ironically, if you do reject God and become an atheist because of the problem of suffering, then you no longer have a rational basis to feel that suffering is «not right».

Picasso's only answer to the problem of suffering was beauty.

And here belongs especially the problem of suffering, or of the justice of God.

One concerns the problem of suffering.

For instance, Job is not interested in the problem of suffering as such but in answering the mystery of his experience; he does not ask so much for an explanation of evil as for an opportunity to take his case directly to God (Job 12:122, 23:1 - 17, 30:19 - 23).

(Revelation 21:1) While their minds worked upon the problem of suffering — exploring its retributive and disciplinary aspects, its saving power in the form of self - sacrifice, its future solutions in the eternal realm, and its inexplicable residue of mystery — their practical devotion was given to the kind of world where man's monstrous cruelty to man would end.

The problem of suffering is also well known.

The problem of suffering and evil.

One of Charles Darwin's reasons for his agnosticism - bordering - on - atheism was the problem of suffering.

It is not at all comparable in length, or in the completeness with which the problem of suffering is handled in Biblical Job, but it does voice complaints similar to those of Job.15

At the same time that I have been writing about happiness I have also been writing a book on the suffering and death of children, Naming the Silences: God, Medicine and the Problem of Suffering.

It seems to me that it is only when God is understood as source of order and novelty that God is «justifiable» in terms of the problem of suffering.